TABLE OF CONTENTS
TABLE OF CONTENTS............................................................................................... i
CHAPTER
I................................................................................................................... ii
INTRODUCTION
.................................................
.................................... ii
A.
background ............................................................................................................... ii
B.
formulation.................................................................................................................
ii
CHAPTER
II..................................................................................................................
1
DISCUSSION................................................................................................................ 1
1 .
Understanding of Hadith Sahih................................................................................ 1
2 . Various Hadith Sahih
............................................. .................................
5
3 . His Position Status.........................................................................................................................
8
4 .
The books are Sahih Hadith Loading ....................................................................... 8
CHAPTER
III................................................................................................................ 9
CONCLUSION............................................................................................................. 9
HERITAGE
LIST......................................................................................................... 10
CHAPTER I
INTRODUCTION
A. background
Hadith or Sunnah is the second source of Islamic law after the Qur'an . Both of which are guidance and control all human behavior and actions . For all of narration Quran verses have accrued as an absolute truth while the news of the Prophet can not be accounted for periwayatannya come from the Prophet or not .
However, tradition has any role in explaining the Quranic verses down both muhkamât and Mutasabihat . So that this tradition is very necessary to be used as a backrest Muslims in mastering the essentials of Islam .
In factual conditions contained in the traditions that have periwatannya meet certain conditions for acceptance as a tradition , known as hadith Maqbul ( acceptable ) ; sahih and hasan . On the other hand there are traditions in periwayatannya not meet certain criteria or better known as hadith mardud ( rejected ) ; weak hadith or even a fake ( maudhu ' ) , it generated after the research effort Sanad and Matan criticism by the scholars who have a strong commitment to the sunnah .
This happens due to the diversity of those who receive and narrated the hadith of the Prophet . Various kinds of traditions that give rise to controversy from various circles . various analyzes on the validity of a hadith in terms of both rupture and spill tindihnya Sanad meaning of Matan also appear to determine the quality of a hadith .
From the description above then we need to know and follow the methods used by the scholars of hadith in determining the quality of a tradition , so that we can distinguish authentic hadith , hasan and da'eef maudhu ' and can find problems - problems .
B. problem Formulation
With a description of the background above, the writer who wanted to present a paper
on issues ranging from the authentic hadith starting point at issue , as follows :
1 . Definition
2 . Various
3 . Status position
4 . The books that contain authentic hadith
1 . Definition
Saheeh word in the language of the sentence is a sentence musytaq shahha yashihhu suhhan wa sihhatan means healed , healthy , safe from the defect , the term benar.Sedangkan namely :
ما اتصل سنده بنقل العدل الضابط عن مثله إلى منتهاه من غير شذوذ ولا علة
" What sanadnya concatenated with narration fair , dhobit from start to finish with no syadz sanad nor defects . [ 1 ]
ما نقله عدل تا م الضبط متصل السندغير معلل ولاشاذ
" Hadith narrated by a narrator who just, perfect memory , sanadnya serially , not ber'illat and not clumsy . [ 2 ]
From the above it can be seen that a hadith can be regarded as authentic hadith if it meets five (5) requirements , namely :
Sanadnya concatenated / al Ittishal ( الاتصال )
The narrators ' fair ( العدل )
The narrators are credible / dhabt ( الضبط )
There is no syadz ( الشذوذ )
There is no ' illat ( العلة )
example :
Al Imam al Bukhari rahimahullah said in his Saheeh ( no. 4854 ) :
حدثنا عبد الله بن يوسف قال أخبرنا مالك عن ابن شهاب عن محمد بن جبير بن مطعم عن أبيه رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم قرا في المغرب بالطور
" ' Abdullah ibn Yusuf has told us , he said Malik has been reported to us , from Ibn Shihab from Muhammad ibn Jubayr ibn Mut'im of his father , he said : I
shallallohu heard Rasulullah ' alaihi wa sallam reading " at Thur " in the Maghrib prayer time " [ 3 ]
Degrees above hadith is authentic because all the authentic hadith sanadnya requirements are met : the narrators tsiqah , sanad continued , and the absence of syadz and ' illat .
1.Definisi al Ittishal ( الاتصال ) :
هو سماع كل راو من الراوي الذي يليه
" Ie penyimakan / hearing every narrator of the previous narrator "
However, the definition above is less than perfect because of the use of the same lafadz ' ( hearing ) is not a requirement bersambungnya sanad . There are several forms that can be used in addition to lafadz same ' , as haddatsana ( حدثنا ) , Akhbarana ( أخبرنا ) as mentioned in the previous hadith examples . Therefore , the above definition can be corrected to :
أن كل راو من رواة الاسناد قد تحمل الحديث متنا و سندا من شيخه الذي فوقه في السند
" That every narrator must bring the following hadith sanadnya complete honor of his teacher who has a sanad position on it " [ 4 ]
2.Definisi syadz ( الشذوذ )
هو رواية الراوي المقبول مخالفا من هو أولي منه إما عددا أو توثيقا
" The story of a narrator who Maqbul ( acceptable hadiths ) which menyelisihi main narrators over him , both in terms of amount or in terms tsiqahnya "
Can also be defined as :
ما رواه الثقة مخالفا من هو أوثق منه أو مخالفا جماعة فيه
" History of a narrator who menyelisihi tsiqah more tsiqah her narrators or narrators set tsiqah menyelisihi other " [ 5 ]
3.Definisi al ' illat / disease ( العلة )
هي سبب يقدح في صحة حديث ظاهره الصحة والخلو منها
" That is something that can cause ternodainya a seemingly authentic hadith and there is no ' illat in it "
' Illat on a hadith is only visible to the Ahl-ul- Hadith who they really are firmly grounded in knowledge .
Hadith that apart from the ' illat can also be defined as :
ان يكون الحديث سالما من أي نوع من انواع الخطأ الواقع من قبل الثقة عن غير قصد
" Hadiths which survived the various kinds of errors arising from an accidental tsiqah narrators " [ 6 ]
4.Definisi Fair ( العدل ) :
هوالراوي الذي يحمل صفات تحمل صاحبها علي التقوي واجتناب الادناس وما يخل بالمروءة عند الناس
" The narrator who has certain traits that lead to piety ( always obedient to Allah Ta'ala ) , away from the dirty ( away from the sinners ) and that can lower the dignity of the human being " .
With regard to fair ta'rif , Ibn Hajar al hafidz rahimahullah said in Nuzhatun vow :
من له ملكة تحمله على ملازمة التقوى والمروءة
" People who have a character who took it upon piety and muru'ah "
What is meant by muru'ah is :
Behave as men , according to place and time . According jumhur jurist of the asy Syafi'iyah .
Stay away from things that are dirty / immoral .
Not doing an act in a quiet place in which the perpetrator would feel embarrassed if done in front of others .
The terms of a fair narrators :
Muslim
mumayyiz / mukallaf
away ungodliness ( such as hearing a hadith claiming that he never actually heard , lying on shallallohu Prophet 'alaihi wa sallam )
away from the things that lower authority / muru'ah
not negligent [ 7 ]
5.Definisi adh dhabt / credible ( الضبط )
هوقوة الحافظة والوعي الدقيق وحسن الإدراك في تصريف الأمور والثبات علي الحفظ وصيانة ما كتب منذ التحمل والسماع إلي حين التبليغ والأداء
" The strength of custody , care , thoroughness , good understanding , memorizing pharmaceutics , as well as what's written since he's always awake and listen to get the time to deliver "
Dhabt divided into two :
1 . Dhabt ash Sadr ( ضبط الصدر )
هوأن يحفظ الراوي ما سمعه حفظا يمنكنه من استحضاره متي شاء
" Memorizing a narrator of what he heard that makes it possible for him to deliver it at any time "
2 . Dhabt al Kitab ( ضبط الكتاب )
هو أن يصون كتابه الذي كتب منذ سمع فيه و صححه إلي أن يؤدي منه ولا يدفعه إلي من لا يصونه ويمكن أن يغير فيه أو يبدل
" Guarding the narrator of the book he wrote since heard it and fix it , until then deliver it from the book , and he does not hand it over to someone who can not keep allowing these people to change or replace contents " [ 8 ]
Ibn Salah proposed definition of authentic Hadith , namely :
" Hadith Sahih Hadith sanadnya is continuous through the narration of the fair again dhabit dhabit the fair again anyway , until the end , not Syaz and not mu'allal ( exposed illat ) .
Ajjaj al - Khatib gives the definition of the hadith is authentic, namely :
" Hadith narrators continuous narration sanadnya through tsiqah of other narrators tsiqah well from beginning to end ( the prophet peace be upon him ) without syuzuz without illat " .
Thus Ajjaj al - Khatib suggested requirements for a hadith to be called the authentic Hadith , namely : a. muttashil sanadnya , b . Fair - narrators narrators , c . Dhabit transmitters transmitters , d . Syaz not narrated , d . Narrated avoid illat qadihah ( illat that mencacatkannya ) .
Shubhi Salih also provides guidelines that must be considered in view keshahihan a hadith , namely :
1 . Hadith Sahih Musnad , which continued until the top sanadnya .
2 . Hadith is not authentic hadith narrated Syaz the narrator who is reliable , but he violated another narrator narrator - higher .
3 . Hadith Sahih hadith is not affected ' illat . Illat is : the hidden nature of these traditions that lead to defects in acceptance , albeit zahirnya avoid illat .
4 . The whole figure sanad saheeh hadith was fair and accurate .
The definitions and guidelines expressed by muhaddisin on authentic hadith above , in different words , but did not show any difference in the understanding of characteristics of authentic hadith . In other words , that an authentic Hadith said , if the tradition has continued sanad ( muttashil ) up to the prophet peace be upon him . quoted from and by the fair again dhabit without any element or mu'allal Syaz ( exposed illat ) .
Thus, if there is a hadith sanadnya munqathi ' , mu'dal and muallaq and so on , then the hadith can not be regarded as authentic hadith . Likewise with illat sebuat hadith , if a hadith has illat and Syaz , it can not be called authentic hadith .
Although the definitions and guidelines set forth by muhaddisin on authentic hadith above there is no difference in the understanding of the characteristics of authentic traditions , but in the application of each of these requirements are sometimes not the same , for example in terms of linkage sanad , some say that what is meant with continued sanadnya is the narrator when the narrator next thabaqah should really be " handing over " tradition , the handover events can be seen from the editor so it is not enough to ensure that the process because it is not enough just to direct the transfer . [ 9 ]
2 . Various Hadith Sahih
The authentic hadith hadith scholars divide into two kinds :
a. Saheeh li Dzatihi , the hadith which includes all the terms or nature is perfect Maqbul tradition , called " authentic li Dzatihi " because it has met all the requirements authentic , and do not need the history of others to arrive at the peak keshahihan , keshahihannya has been reached with sendirinya.Untuk more details , the following examples of the hadith related by al - Bukhari :
حدثنا قتيبة بن سعيد , حدثنا جرير , عن عمارة بن القعقاع بن شبرمة , عن أبي زرعة , عن أبي هريرة رضي الله عنه , قال : جاء رجل إلى رسول الله صلى الله عليه وسلم , فقال : يا رسول الله من أحق الناس بحسن صحابتي ? قال : أمك . قال : ثم من ? قال : ثم أمك . قال : ثم من ? قال : ثم أمك . قال : ثم من ? قال : ثم أبوك
Hadith of Abu Hurairah narrated above , is one of the authentic hadith that there is an all - or illat Syaz .
b . Saheeh li ghairihi , namely hadith hasan li dzatihi ( not perfectly meet the highest requirements Maqbul hadith ) , which is narrated through another chain of transmission of the same or stronger than her , called Hadith Sahih li ghairihi as predicate keshahihannya sanad achieved through supporting others . the following example ghairihi li authentic hadith narrated by at - Tirmidhi :
حدثنا أبو كريب , حدثنا عبدة بن سليمان , عن محمد بن عمرو , عن أبي سلمة , عن أبي هريرة , قال : قال رسول الله صلى الله عليه وسلم : لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة .
Hadith is considered by muhaddisin as Hadith Sahih li ghairihi as described above. At the sanad of hadith , there is Muhammad ibn ' Amr , known honest people , but kedhabitannya less than perfect , so the hadith narrations only up to the level of hasan . However keshahihan hadith is supported by the presence of another tradition , a higher degree as the hadith related by al - Bukhari from Abu Hurairah A'raj of ( the Hadith Sahih li dzatihi example ) .
From this we can know that the dignity of authentic hadith are subject to all dhabit 's and all the narrators 's fair . More and more equitable dhabit and the narrator , the higher the level of quality tradition diriwayatkannya.yang muhaddisin as termed by the ashahhul asanid.Adapun dignity as follows :
1.Ashahhul Asanid
the series sanad highest rank , al - Khatib argued , that there is a difference of opinion among scholars regarding ashahhul asanid , some say :
1 ) History of Ibn Shihab az - Zuhry of Salim Ibn Abdillah ibn Umar from Ibn Umar .
2 ) Some of them said : ashahhul asanid is history Sulaiman al - A'masy from Ibrahim an- Nakha'iy of Alqamah of Abdullah ibn Qais Ibn Mas'ud .
3 ) Imam Bukhari and others say , is history ashahhul asanid imam Malik ibn Anas from Nafi ' from ibn Umar Maula Ibn Umar . Imam Shafi'i and therefore is the most important person who narrated the hadith from Imam Malik and Imam Ahmad is the most important person who narrated from Imam Shafi'i , most scholars tend to judge that ashahhul muta'akhirin asanid is narrated from Imam Imam Ahmad Imam Shafi Malik from Nafi ' from Ibn ' Umar this is called ad- dzahab pedigree ( gold chain ) . [ 10 ]
2.Muttafaq - ' alaihi
Hadeeth that is agreed upon by both priests keshahihannya hadith , Bukhary and Muslim . This is narrated by Bukhari and Muslim also by the history of that one and they both agreed menshahihkannya . Among the books that collect the status hadith is muttafaq alaihi ' Umdatul work Ahkam Al - Imam Abdul Ghani Al - Maqdisi ( 541 - 600H ) .
3.Infrada bihi'l Bukhary
Hadith narrated by Imam Bukhary himself , were not narrated by Imam Muslim .
4.Infrada Muslim bihi'l
Hadith narrated by Imam Muslim himself , not being Imam Bukhary narrates .
5.Shahihun ' ala Muslim syartha'i'l wa - Bukhary
Sahih hadith which is not directly dishahihkan by Bukhari and Muslim , the hadith but it has met the criteria or conditions Bukhari - Muslim . Hadith with such status is referred to as Shahihun 'ala Muslim syartha'i'l wa - Bukhary . Although they are not reported . Its terms the narrator narrator - mentioned hadith contained in the second book of Saheeh Bukhary or Sahih Muslim .
Said, because there are certain traditions that are not found in the book of Sahih Bukhari or Sahih Muslim , but has narrators contained in the two books . Because the transmitters are received by Bukhari and Muslim , the hadith even though it is not listed in the second book of hadeeth , ennobled also said to be authentic , but with the additional word ' wa ala syarti albukari Muslims .
6.Shahihun ' ala - Bukhary syarthi'i'l
Sahih hadith which he is not qualified Bukhary being narrated .
7.Shahihun ' ala - Muslim syarthi'i'l
Sahih hadith which according to Muslim requirements being he is not narrated .
8.Hadits Other Saheeh
Which is not according to one of the conditions of Imam Bukhari and Muslim . [ 11 ]
3 . His position status
Position on the status of the hadith is authentic, there were no differences among scholars about the power of law , especially in determining the halal and haram ( legal status ) something . It is based on the word of God , (Surat al - Hashr : 59 ) : " What is given unto the Apostle , then accept it . and what he forbids you , then leave . and fear Allah . Verily Allah is severe in punishment " . [ 12 ]
4 . Loading the books Sahih Hadith .
Manna ' Khalil al - Qatthan in Mabahits fi ' Ulum al - Hadith , said that among the books that contain authentic hadith is : [ 13 ]
a. Saheeh Bukhari d . Saheeh Ibn Hibban
b . Saheeh Muslim e . Saheeh Ibn Khuzaimah
c . Mustadrak al - Hakim
Meanwhile, according to al - Khatib Ajjaj that the books containing the authentic hadiths are : [ 14 ]
a. Saheeh Bukhari e . Sunan an- Nasa'i
b . Saheeh Muslim f . Sunan Ibn Majah
c . Sunan Abu Daud g . Musnad Ahmad ibn Hanbal
d . Sunan at - Tirmidhi
Nur al-Din ' Itr in his book Manhaj an- Naqd fi ' Ulum al - Hadith suggests that the books containing the authentic hadith , among others : [ 15 ]
a. al - Muwatta '
b . Bukhari
c . sahih Muslim
d . Saheeh Ibn Khuzaimah
e . Saheeh Ibn Hibban
f . Al - Mukhtarah
From the discussion paper which speakers describe above, we can conclude several things .
1 . Hadith Sahih
Hadith Sahih Hadith sanadnya is continuous through the narration of the fair again dhabit dhabit the fair again anyway , until the end , not Syaz and not mu'allal ( exposed illat ) .
The terms of the authentic hadith , among others : a. Muttashil sanadnya b.Perawi c.Perawi - fair - narrators narrators narrated dhabit d.yang not Syaz e.yang narrated avoid illat qadihah ( illat that mencacatkannya ) .
Sahih Hadith is divided into two :
1.Shahih lidzatihi
2.Shahih li ghairihi
There were no differences on kehujjahannya scholars , especially in the determination of legal issues something .
The books that contain authentic hadith , among others :
1 ) Sahih Bukhari 7 ) Sahih Ibn Khuzaimah
2 ) Sahih Muslim 8 ) Sunan Abu Daud
3 ) Mustadrak al - Hakim 9 ) Sunan at - Tirmidhi
4 ) Sahih Ibn Hibban 10 ) Sunan an- Nasa'i
5 ) Saheeh Ibn Khuzaimah 11 ) Sunan Ibn Majah
6 ) Sunan Abu Daud
1.http :/ / mugnisulaeman.blogspot.com/2013/03makalah-hadits-hasan-dan-dhaif.html
2.Rahman Fatchur , Overview Musthalahul Hadith , London : PT.Al Maarif , 1974.
3 . http://reevy.wordpress.com/2012/02/13/hadist-shahih/
4 . al - Khatib , Muhammad Ajjaj , Hadith Usul Ulumuhu wamusthalahatuhu , Beirut : Dar al - Fikr , 1975.
5 . http://yuari.wordpress.com/2008/09/01/macam-hadits-shahih-syarat-dan-klasifikasinya/
6 . http://yuari.wordpress.com/2008/09/01/macam-hadits-shahih-syarat-dan-klasifikasinya/
7 . Al - Hikmah , Al - Qur'an and Terjemahnya , Bandung : CV Diponegoro , 2005.
8.al - Qatthan , Manna ' Khalil , Mabahits fi ' Ulum al - Hadith translated by Abdurrahman Mifdol the introductory title Hadith Sciences , Jakarta : Pustaka Al - Kauthar cet.II , 2006 .
9.http :/ / reevy.wordpress.com/2012/02/13/hadist-shahih /
10 . ' ITR , Nuruddin , Manhaj an- Naqd fi ' Ulum al - Hadith ( Damascus : Dar al - Fikr ) translated by Mujiyo , ' Ulum al - Hadith , London : Teens Rosda paper , Cet.II , 1997 .
[ 1 ] http://mugnisulaeman.blogspot.com/2013/03makalah-hadits-hasan-dan-dhaif.html
[ 2 ] Drs.Fatchur Rahman , Overview Musthalahul Hadith ( London : PT.Al Maarif , 1974) , p , 117 .
[ 3 ] Jubair ibn Mut'im listen Ath Thur reading this letter during the still pagan . He said , " that was the beginning bersemainya faith in my heart . " [ Ar Tadrib Rawiy ( 2/4 ) ]
[ 4 ] At Ta'liqat al Atsariyah , h . 21 .
[ 5 ] http://reevy.wordpress.com/2012/02/13/hadist-shahih/
[ 6 ] Ibid
[ 7 ] Ibid
[ 8 ] Ibid
[ 9 ] Ibid
[ 10 ] Muhammad al - Khatib Ajjaj , Hadith Usul Ulumuhu wamusthalahatuhu ( Beirut : Dar al - Fikr , 1975) , p . 307 .
[ 11 ] http://yuari.wordpress.com/2008/09/01/macam-hadits-shahih-syarat-dan-klasifikasinya/
[ 12 ] Q.S al - Hashr : 59
[ 13 ] Manna ' Khalil al - Qatthan , Mabahits fi ' Ulum al - Hadith translated by Abdurrahman Mifdol the introductory title Hadith Sciences , ( Jakarta : Pustaka Al - Kauthar cet.II , 2006) , p 0.119 to 120 .
[ 14 ] http://reevy.wordpress.com/2012/02/13/hadist-shahih/
[ 15 ] Nur al-Din ' Itr , Manhaj an- Naqd fi ' Ulum al - Hadith ( Damascus : Dar al - Fikr ) translated by Mujiyo , ' Ulum al - Hadith ( London : Teens Rosda paper , Cet.II , 1997 ) p . 12 .
CHAPTER II
DISCUSSION
Hadith Sahih
1 . Definition
Saheeh word in the language of the sentence is a sentence musytaq shahha yashihhu suhhan wa sihhatan means healed , healthy , safe from the defect , the term benar.Sedangkan namely :
ما اتصل سنده بنقل العدل الضابط عن مثله إلى منتهاه من غير شذوذ ولا علة
" What sanadnya concatenated with narration fair , dhobit from start to finish with no syadz sanad nor defects . [ 1 ]
ما نقله عدل تا م الضبط متصل السندغير معلل ولاشاذ
" Hadith narrated by a narrator who just, perfect memory , sanadnya serially , not ber'illat and not clumsy . [ 2 ]
From the above it can be seen that a hadith can be regarded as authentic hadith if it meets five (5) requirements , namely :
Sanadnya concatenated / al Ittishal ( الاتصال )
The narrators ' fair ( العدل )
The narrators are credible / dhabt ( الضبط )
There is no syadz ( الشذوذ )
There is no ' illat ( العلة )
example :
Al Imam al Bukhari rahimahullah said in his Saheeh ( no. 4854 ) :
حدثنا عبد الله بن يوسف قال أخبرنا مالك عن ابن شهاب عن محمد بن جبير بن مطعم عن أبيه رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم قرا في المغرب بالطور
" ' Abdullah ibn Yusuf has told us , he said Malik has been reported to us , from Ibn Shihab from Muhammad ibn Jubayr ibn Mut'im of his father , he said : I
shallallohu heard Rasulullah ' alaihi wa sallam reading " at Thur " in the Maghrib prayer time " [ 3 ]
Degrees above hadith is authentic because all the authentic hadith sanadnya requirements are met : the narrators tsiqah , sanad continued , and the absence of syadz and ' illat .
1.Definisi al Ittishal ( الاتصال ) :
هو سماع كل راو من الراوي الذي يليه
" Ie penyimakan / hearing every narrator of the previous narrator "
However, the definition above is less than perfect because of the use of the same lafadz ' ( hearing ) is not a requirement bersambungnya sanad . There are several forms that can be used in addition to lafadz same ' , as haddatsana ( حدثنا ) , Akhbarana ( أخبرنا ) as mentioned in the previous hadith examples . Therefore , the above definition can be corrected to :
أن كل راو من رواة الاسناد قد تحمل الحديث متنا و سندا من شيخه الذي فوقه في السند
" That every narrator must bring the following hadith sanadnya complete honor of his teacher who has a sanad position on it " [ 4 ]
2.Definisi syadz ( الشذوذ )
هو رواية الراوي المقبول مخالفا من هو أولي منه إما عددا أو توثيقا
" The story of a narrator who Maqbul ( acceptable hadiths ) which menyelisihi main narrators over him , both in terms of amount or in terms tsiqahnya "
Can also be defined as :
ما رواه الثقة مخالفا من هو أوثق منه أو مخالفا جماعة فيه
" History of a narrator who menyelisihi tsiqah more tsiqah her narrators or narrators set tsiqah menyelisihi other " [ 5 ]
3.Definisi al ' illat / disease ( العلة )
هي سبب يقدح في صحة حديث ظاهره الصحة والخلو منها
" That is something that can cause ternodainya a seemingly authentic hadith and there is no ' illat in it "
' Illat on a hadith is only visible to the Ahl-ul- Hadith who they really are firmly grounded in knowledge .
Hadith that apart from the ' illat can also be defined as :
ان يكون الحديث سالما من أي نوع من انواع الخطأ الواقع من قبل الثقة عن غير قصد
" Hadiths which survived the various kinds of errors arising from an accidental tsiqah narrators " [ 6 ]
4.Definisi Fair ( العدل ) :
هوالراوي الذي يحمل صفات تحمل صاحبها علي التقوي واجتناب الادناس وما يخل بالمروءة عند الناس
" The narrator who has certain traits that lead to piety ( always obedient to Allah Ta'ala ) , away from the dirty ( away from the sinners ) and that can lower the dignity of the human being " .
With regard to fair ta'rif , Ibn Hajar al hafidz rahimahullah said in Nuzhatun vow :
من له ملكة تحمله على ملازمة التقوى والمروءة
" People who have a character who took it upon piety and muru'ah "
What is meant by muru'ah is :
Behave as men , according to place and time . According jumhur jurist of the asy Syafi'iyah .
Stay away from things that are dirty / immoral .
Not doing an act in a quiet place in which the perpetrator would feel embarrassed if done in front of others .
The terms of a fair narrators :
Muslim
mumayyiz / mukallaf
away ungodliness ( such as hearing a hadith claiming that he never actually heard , lying on shallallohu Prophet 'alaihi wa sallam )
away from the things that lower authority / muru'ah
not negligent [ 7 ]
5.Definisi adh dhabt / credible ( الضبط )
هوقوة الحافظة والوعي الدقيق وحسن الإدراك في تصريف الأمور والثبات علي الحفظ وصيانة ما كتب منذ التحمل والسماع إلي حين التبليغ والأداء
" The strength of custody , care , thoroughness , good understanding , memorizing pharmaceutics , as well as what's written since he's always awake and listen to get the time to deliver "
Dhabt divided into two :
1 . Dhabt ash Sadr ( ضبط الصدر )
هوأن يحفظ الراوي ما سمعه حفظا يمنكنه من استحضاره متي شاء
" Memorizing a narrator of what he heard that makes it possible for him to deliver it at any time "
2 . Dhabt al Kitab ( ضبط الكتاب )
هو أن يصون كتابه الذي كتب منذ سمع فيه و صححه إلي أن يؤدي منه ولا يدفعه إلي من لا يصونه ويمكن أن يغير فيه أو يبدل
" Guarding the narrator of the book he wrote since heard it and fix it , until then deliver it from the book , and he does not hand it over to someone who can not keep allowing these people to change or replace contents " [ 8 ]
Ibn Salah proposed definition of authentic Hadith , namely :
" Hadith Sahih Hadith sanadnya is continuous through the narration of the fair again dhabit dhabit the fair again anyway , until the end , not Syaz and not mu'allal ( exposed illat ) .
Ajjaj al - Khatib gives the definition of the hadith is authentic, namely :
" Hadith narrators continuous narration sanadnya through tsiqah of other narrators tsiqah well from beginning to end ( the prophet peace be upon him ) without syuzuz without illat " .
Thus Ajjaj al - Khatib suggested requirements for a hadith to be called the authentic Hadith , namely : a. muttashil sanadnya , b . Fair - narrators narrators , c . Dhabit transmitters transmitters , d . Syaz not narrated , d . Narrated avoid illat qadihah ( illat that mencacatkannya ) .
Shubhi Salih also provides guidelines that must be considered in view keshahihan a hadith , namely :
1 . Hadith Sahih Musnad , which continued until the top sanadnya .
2 . Hadith is not authentic hadith narrated Syaz the narrator who is reliable , but he violated another narrator narrator - higher .
3 . Hadith Sahih hadith is not affected ' illat . Illat is : the hidden nature of these traditions that lead to defects in acceptance , albeit zahirnya avoid illat .
4 . The whole figure sanad saheeh hadith was fair and accurate .
The definitions and guidelines expressed by muhaddisin on authentic hadith above , in different words , but did not show any difference in the understanding of characteristics of authentic hadith . In other words , that an authentic Hadith said , if the tradition has continued sanad ( muttashil ) up to the prophet peace be upon him . quoted from and by the fair again dhabit without any element or mu'allal Syaz ( exposed illat ) .
Thus, if there is a hadith sanadnya munqathi ' , mu'dal and muallaq and so on , then the hadith can not be regarded as authentic hadith . Likewise with illat sebuat hadith , if a hadith has illat and Syaz , it can not be called authentic hadith .
Although the definitions and guidelines set forth by muhaddisin on authentic hadith above there is no difference in the understanding of the characteristics of authentic traditions , but in the application of each of these requirements are sometimes not the same , for example in terms of linkage sanad , some say that what is meant with continued sanadnya is the narrator when the narrator next thabaqah should really be " handing over " tradition , the handover events can be seen from the editor so it is not enough to ensure that the process because it is not enough just to direct the transfer . [ 9 ]
2 . Various Hadith Sahih
The authentic hadith hadith scholars divide into two kinds :
a. Saheeh li Dzatihi , the hadith which includes all the terms or nature is perfect Maqbul tradition , called " authentic li Dzatihi " because it has met all the requirements authentic , and do not need the history of others to arrive at the peak keshahihan , keshahihannya has been reached with sendirinya.Untuk more details , the following examples of the hadith related by al - Bukhari :
حدثنا قتيبة بن سعيد , حدثنا جرير , عن عمارة بن القعقاع بن شبرمة , عن أبي زرعة , عن أبي هريرة رضي الله عنه , قال : جاء رجل إلى رسول الله صلى الله عليه وسلم , فقال : يا رسول الله من أحق الناس بحسن صحابتي ? قال : أمك . قال : ثم من ? قال : ثم أمك . قال : ثم من ? قال : ثم أمك . قال : ثم من ? قال : ثم أبوك
Hadith of Abu Hurairah narrated above , is one of the authentic hadith that there is an all - or illat Syaz .
b . Saheeh li ghairihi , namely hadith hasan li dzatihi ( not perfectly meet the highest requirements Maqbul hadith ) , which is narrated through another chain of transmission of the same or stronger than her , called Hadith Sahih li ghairihi as predicate keshahihannya sanad achieved through supporting others . the following example ghairihi li authentic hadith narrated by at - Tirmidhi :
حدثنا أبو كريب , حدثنا عبدة بن سليمان , عن محمد بن عمرو , عن أبي سلمة , عن أبي هريرة , قال : قال رسول الله صلى الله عليه وسلم : لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة .
Hadith is considered by muhaddisin as Hadith Sahih li ghairihi as described above. At the sanad of hadith , there is Muhammad ibn ' Amr , known honest people , but kedhabitannya less than perfect , so the hadith narrations only up to the level of hasan . However keshahihan hadith is supported by the presence of another tradition , a higher degree as the hadith related by al - Bukhari from Abu Hurairah A'raj of ( the Hadith Sahih li dzatihi example ) .
From this we can know that the dignity of authentic hadith are subject to all dhabit 's and all the narrators 's fair . More and more equitable dhabit and the narrator , the higher the level of quality tradition diriwayatkannya.yang muhaddisin as termed by the ashahhul asanid.Adapun dignity as follows :
1.Ashahhul Asanid
the series sanad highest rank , al - Khatib argued , that there is a difference of opinion among scholars regarding ashahhul asanid , some say :
1 ) History of Ibn Shihab az - Zuhry of Salim Ibn Abdillah ibn Umar from Ibn Umar .
2 ) Some of them said : ashahhul asanid is history Sulaiman al - A'masy from Ibrahim an- Nakha'iy of Alqamah of Abdullah ibn Qais Ibn Mas'ud .
3 ) Imam Bukhari and others say , is history ashahhul asanid imam Malik ibn Anas from Nafi ' from ibn Umar Maula Ibn Umar . Imam Shafi'i and therefore is the most important person who narrated the hadith from Imam Malik and Imam Ahmad is the most important person who narrated from Imam Shafi'i , most scholars tend to judge that ashahhul muta'akhirin asanid is narrated from Imam Imam Ahmad Imam Shafi Malik from Nafi ' from Ibn ' Umar this is called ad- dzahab pedigree ( gold chain ) . [ 10 ]
2.Muttafaq - ' alaihi
Hadeeth that is agreed upon by both priests keshahihannya hadith , Bukhary and Muslim . This is narrated by Bukhari and Muslim also by the history of that one and they both agreed menshahihkannya . Among the books that collect the status hadith is muttafaq alaihi ' Umdatul work Ahkam Al - Imam Abdul Ghani Al - Maqdisi ( 541 - 600H ) .
3.Infrada bihi'l Bukhary
Hadith narrated by Imam Bukhary himself , were not narrated by Imam Muslim .
4.Infrada Muslim bihi'l
Hadith narrated by Imam Muslim himself , not being Imam Bukhary narrates .
5.Shahihun ' ala Muslim syartha'i'l wa - Bukhary
Sahih hadith which is not directly dishahihkan by Bukhari and Muslim , the hadith but it has met the criteria or conditions Bukhari - Muslim . Hadith with such status is referred to as Shahihun 'ala Muslim syartha'i'l wa - Bukhary . Although they are not reported . Its terms the narrator narrator - mentioned hadith contained in the second book of Saheeh Bukhary or Sahih Muslim .
Said, because there are certain traditions that are not found in the book of Sahih Bukhari or Sahih Muslim , but has narrators contained in the two books . Because the transmitters are received by Bukhari and Muslim , the hadith even though it is not listed in the second book of hadeeth , ennobled also said to be authentic , but with the additional word ' wa ala syarti albukari Muslims .
6.Shahihun ' ala - Bukhary syarthi'i'l
Sahih hadith which he is not qualified Bukhary being narrated .
7.Shahihun ' ala - Muslim syarthi'i'l
Sahih hadith which according to Muslim requirements being he is not narrated .
8.Hadits Other Saheeh
Which is not according to one of the conditions of Imam Bukhari and Muslim . [ 11 ]
3 . His position status
Position on the status of the hadith is authentic, there were no differences among scholars about the power of law , especially in determining the halal and haram ( legal status ) something . It is based on the word of God , (Surat al - Hashr : 59 ) : " What is given unto the Apostle , then accept it . and what he forbids you , then leave . and fear Allah . Verily Allah is severe in punishment " . [ 12 ]
4 . Loading the books Sahih Hadith .
Manna ' Khalil al - Qatthan in Mabahits fi ' Ulum al - Hadith , said that among the books that contain authentic hadith is : [ 13 ]
a. Saheeh Bukhari d . Saheeh Ibn Hibban
b . Saheeh Muslim e . Saheeh Ibn Khuzaimah
c . Mustadrak al - Hakim
Meanwhile, according to al - Khatib Ajjaj that the books containing the authentic hadiths are : [ 14 ]
a. Saheeh Bukhari e . Sunan an- Nasa'i
b . Saheeh Muslim f . Sunan Ibn Majah
c . Sunan Abu Daud g . Musnad Ahmad ibn Hanbal
d . Sunan at - Tirmidhi
Nur al-Din ' Itr in his book Manhaj an- Naqd fi ' Ulum al - Hadith suggests that the books containing the authentic hadith , among others : [ 15 ]
a. al - Muwatta '
b . Bukhari
c . sahih Muslim
d . Saheeh Ibn Khuzaimah
e . Saheeh Ibn Hibban
f . Al - Mukhtarah
CHAPTER III
CONCLUSION
From the discussion paper which speakers describe above, we can conclude several things .
1 . Hadith Sahih
Hadith Sahih Hadith sanadnya is continuous through the narration of the fair again dhabit dhabit the fair again anyway , until the end , not Syaz and not mu'allal ( exposed illat ) .
The terms of the authentic hadith , among others : a. Muttashil sanadnya b.Perawi c.Perawi - fair - narrators narrators narrated dhabit d.yang not Syaz e.yang narrated avoid illat qadihah ( illat that mencacatkannya ) .
Sahih Hadith is divided into two :
1.Shahih lidzatihi
2.Shahih li ghairihi
There were no differences on kehujjahannya scholars , especially in the determination of legal issues something .
The books that contain authentic hadith , among others :
1 ) Sahih Bukhari 7 ) Sahih Ibn Khuzaimah
2 ) Sahih Muslim 8 ) Sunan Abu Daud
3 ) Mustadrak al - Hakim 9 ) Sunan at - Tirmidhi
4 ) Sahih Ibn Hibban 10 ) Sunan an- Nasa'i
5 ) Saheeh Ibn Khuzaimah 11 ) Sunan Ibn Majah
6 ) Sunan Abu Daud
HERITAGE LIST
1.http :/ / mugnisulaeman.blogspot.com/2013/03makalah-hadits-hasan-dan-dhaif.html
2.Rahman Fatchur , Overview Musthalahul Hadith , London : PT.Al Maarif , 1974.
3 . http://reevy.wordpress.com/2012/02/13/hadist-shahih/
4 . al - Khatib , Muhammad Ajjaj , Hadith Usul Ulumuhu wamusthalahatuhu , Beirut : Dar al - Fikr , 1975.
5 . http://yuari.wordpress.com/2008/09/01/macam-hadits-shahih-syarat-dan-klasifikasinya/
6 . http://yuari.wordpress.com/2008/09/01/macam-hadits-shahih-syarat-dan-klasifikasinya/
7 . Al - Hikmah , Al - Qur'an and Terjemahnya , Bandung : CV Diponegoro , 2005.
8.al - Qatthan , Manna ' Khalil , Mabahits fi ' Ulum al - Hadith translated by Abdurrahman Mifdol the introductory title Hadith Sciences , Jakarta : Pustaka Al - Kauthar cet.II , 2006 .
9.http :/ / reevy.wordpress.com/2012/02/13/hadist-shahih /
10 . ' ITR , Nuruddin , Manhaj an- Naqd fi ' Ulum al - Hadith ( Damascus : Dar al - Fikr ) translated by Mujiyo , ' Ulum al - Hadith , London : Teens Rosda paper , Cet.II , 1997 .
[ 1 ] http://mugnisulaeman.blogspot.com/2013/03makalah-hadits-hasan-dan-dhaif.html
[ 2 ] Drs.Fatchur Rahman , Overview Musthalahul Hadith ( London : PT.Al Maarif , 1974) , p , 117 .
[ 3 ] Jubair ibn Mut'im listen Ath Thur reading this letter during the still pagan . He said , " that was the beginning bersemainya faith in my heart . " [ Ar Tadrib Rawiy ( 2/4 ) ]
[ 4 ] At Ta'liqat al Atsariyah , h . 21 .
[ 5 ] http://reevy.wordpress.com/2012/02/13/hadist-shahih/
[ 6 ] Ibid
[ 7 ] Ibid
[ 8 ] Ibid
[ 9 ] Ibid
[ 10 ] Muhammad al - Khatib Ajjaj , Hadith Usul Ulumuhu wamusthalahatuhu ( Beirut : Dar al - Fikr , 1975) , p . 307 .
[ 11 ] http://yuari.wordpress.com/2008/09/01/macam-hadits-shahih-syarat-dan-klasifikasinya/
[ 12 ] Q.S al - Hashr : 59
[ 13 ] Manna ' Khalil al - Qatthan , Mabahits fi ' Ulum al - Hadith translated by Abdurrahman Mifdol the introductory title Hadith Sciences , ( Jakarta : Pustaka Al - Kauthar cet.II , 2006) , p 0.119 to 120 .
[ 14 ] http://reevy.wordpress.com/2012/02/13/hadist-shahih/
[ 15 ] Nur al-Din ' Itr , Manhaj an- Naqd fi ' Ulum al - Hadith ( Damascus : Dar al - Fikr ) translated by Mujiyo , ' Ulum al - Hadith ( London : Teens Rosda paper , Cet.II , 1997 ) p . 12 .
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